在臺灣的生命禮俗中，牽亡歌陣頭儀式，被認為能引領亡者前往西方極樂世界。不僅濟渡亡魂、安慰孝眷，歌詞內容亦有勸世教孝功能。在較傳統的中南部地方，透過親友鄰居前來觀看、協助、參與，改變了死亡的氛圍，讓靈堂不再恐怖。然而，民俗會隨著時代的演進逐漸變化，有可能漸漸消失。紅頭法師林宗範，正試著為歌團找一條可以延續的道路。

陈惠惠是含着金汤匙出生的千金大小姐，父母一手打点好了她的终身大事，这让陈惠惠感到十分愤怒。为了反抗父母之命，陈惠惠选择了离家出走，前往上海，在那里，隐藏着她的爷爷和奶奶之间的一段动人的感情。 途中，陈惠惠结识了名叫陈大宝的青年。陈大宝和朋友阿土共同发明了能增强手机信号的机器，他希望能凭借此发明申请到专利，在上海拼搏出一片属于自己的天空。谁知道，陈惠惠和陈大宝刚一来到上海就双双遭遇了滑铁卢，陈惠惠丢掉了现金和信用卡，陈大宝的发明让他血本无归。走投无路的两人相依为命，准备去投奔陈大宝的朋友小康。

陈惠惠是含着金汤匙出生的千金大小姐，父母一手打点好了她的终身大事，这让陈惠惠感到十分愤怒。为了反抗父母之命，陈惠惠选择了离家出走，前往上海，在那里，隐藏着她的爷爷和奶奶之间的一段动人的感情。 途中，陈惠惠结识了名叫陈大宝的青年。陈大宝和朋友阿土共同发明了能增强手机信号的机器，他希望能凭借此发明申请到专利，在上海拼搏出一片属于自己的天空。谁知道，陈惠惠和陈大宝刚一来到上海就双双遭遇了滑铁卢，陈惠惠丢掉了现金和信用卡，陈大宝的发明让他血本无归。走投无路的两人相依为命，准备去投奔陈大宝的朋友小康。

Seb 要向女儿 Emma 宣布一个痛苦的消息——他和她母亲即将离婚。无奈之下，他只能说出真相：他喜欢男人。这消息对 Emma 而言如晴天霹雳，质疑与困惑瞬间涌上心头。为了让女儿理解自己，Seb 带着她回到了 2000 年。就在那一年，一场刻骨铭心的青涩恋爱，彻底改变了他的人生轨迹。

当 Seb 向女儿 Emma 宣布他和她母亲将要离婚这一痛苦的消息时，他不得不道出真相：他喜欢男人。这个消息对 Emma 来说犹如晴天霹雳，质疑与不解接踵而至。为了让女儿能够理解，他带着女儿回到了 2000 年，那一年，一段刻骨铭心的青涩恋情，彻底改变了他的人生。

这部作品是我给祥林嫂做的一个录音机。是我给自己的人格写的日记。也是一面镜子，映出我身边的人们和世界。故事之后故事还在继续，人们的故事都还在继续。现在自己流动到切生殖器的刀。想努力活着，可以认识更多有意思的人，一起在这个世界做一些打破规则的事。再见了妈妈，今晚我就要出发，我带着你的未来一起自由。一边回忆一边恨一边哭一边咒骂一边拥抱一边狂喜一边平静一边充满爱地蠕动奔跑生长消失，变成树，变成种子，再变成树。

流浪教師阿苗伴隨著未知的忐忑，來到偏鄉濱海小學任教。隨著時間如同打磨海玻璃，漸漸愛上這個有各種家庭、經濟等問題的小鎮；然而，學期末的到來，這個緣分是否會繼續…。

我、弟弟、媽媽、爸爸都在家裡的菜攤一起賣菜。爸爸是店裡的老闆，也是一家之主。老闆是一位強勢且傳統客家大男人，雖然跟大家在同一個地方工作，但不擅長跟家人溝通鮮少有交集，甚至沒有。許多話都深埋在心底，只能在收攤之後的時間慢慢挖掘。想藉由影像的方式來跟辛苦的老闆、尊敬的爸爸搭起溝通的橋樑。老闆會有什麼反應，是生氣至極，還是默默無言呢？

This is not the end of the Cocteau story, of course, for as we have constantly witnessed, he is always oriented towards the future due to his undimmed faith in the creative act, and none more so than in the medium of film. Indeed, he was even more advanced in his preparations for death and the after-life of his work than originally thought. 　　Just a couple of months before his death, in August 1963, he made one last film: a 25-minute short entitled Jean Cocteau s’adresse à l’an 2000 (Cocteau addresses the year 2000). The film comprises one still and highly sober shot of Cocteau facing the camera head-on to address the youth of the future. Once recorded, this spoken message for the 21st century was wrapped up, sealed and posted on the understanding that it would be opened only in the year 2000 (as it turned out, it was discovered and exhumed a few years shy of that date). If in The Testament Cocteau portrays himself as a living anachronism, a lonesome classical modernist loitering in space-time in the same buckskin jacket and tie while lost in the spectral light of his memories, here he acknowledges explicitly the irony of his phantom-like state: by the time the viewer sees this image, he, J. C., our saviour Poet, will long be dead. 　　Temporality is typically skewed: speaking from both 1963 and 2000 Cocteau is at once nostalgic for the present that will have passed and prophetic about the future. There is thus both a documentary aspect and projective thrust to the film, another new configuration of ‘superior realism’ and fantasy enhanced by Cocteau’s seamless performance as himself and his now ‘immortal’ status as a member of the Académie Française. He reiterates some of his long-standing artistic themes and principles: death is a form of life; poetry is beyond time and a kind of superior mathematics; we are all a procession of others who inhabit us; errors are the true expression of an individual, and so on. The tone is at once speculative and uncompromising, as when Cocteau pours vitriolic scorn on the many awards bestowed upon him, which he calls ‘transcendent punishments’. He also revels in the fact that he can say now what he likes with absolute freedom and impunity since he will not be around to suffer the consequences. 　　The status of Jean Cocteau s’adresse à l’an 2000 remains ultimately unclear. Is it a new testament or confession, or a heroic demonstration of the need for human endurance, or a pure ‘farce of anti-gravitation’ as he puts it? Or everything at once? It is entirely characteristic of Cocteau to leave us hanging on this suspended paradox. What is certain, however, and what we have consistently seen, is that Cocteau’s life and body are his work, and his work in turn is always mysteriously alive. This is Cocteau’s final gift to his fellow human beings. Let us retain and celebrate the force of that gesture. He is resurrected before our eyes, ever-present, defiant and joyfully queer. 　　Jean Cocteau is dead, long live Cocteau! 　　(James S. Williams)

作品以细腻的笔法描写了复杂的现代家庭伦理关系。亲情、恋情、恩怨、爱恨，交织成一张纵横交错的网，使全剧冲突迭起、悬念横生。这部作品中的主要演员几乎都是不为大家所熟悉的新人。这部作品是作为千禧年的贺岁片在中央电视台8套黄金强档播出的。